east and from the west, and from the north and from the south, to sit down in his father's kingdom with Abraham, Isaac, or Jacob.

That this is truly the spiritual application of such psalms is obvious, because psalms bearing this title are applied to Christ in the New Testament; and by being so applied, they fix the interpretation of the same title wherever it

occurs.

In the same way, those psalms termed in our version Psalms of Degrees,'-or literally, as the word mп, HAMANGALOTH, actually siguifies, psalms of going up, or ascending,-present us, in their literal sense, with those songs with which the Israelites beguiled the tediousness of the road, as they went up to Jerusalem three times every year, to their great festivals. It was the custom for those belonging to the same town or village, to go together in company, forming a sort of caravan. On such occasions it was that they used these songs, antiphonally responding to each other. This practice was not only an agreeable mode of beguiling the weariness of the road, by a delightful devo

mbyon, translated in our version songs of degrees, comes from the root by, NGAALAH, he ascended. From this root a great variety of words are derived, as by, NGELIONE, GOD most high. W, NGOLAH, a burnt offering where smoke ascends, &c. &c.

tional and social effusion of the heart; but it was also very useful to these pilgrims of Zion, as a means of keeping together their vast companies from various villages, which often formed one large caravan. sary, that they might be ready to unite their forces, in case of necessity, against the attacks of wild beasts or robbers, Bedouins, or other predatory tribes of Arabs; whose depredations were not confined merely to the tribes beyond Jordan, but whose incursions frequently extended over the interior of Palestine. A similar custom still prevails in oriental nations; and though the songs of Zion no longer echo over the now desolate wastes of Babylon, or Palestine; yet, in the African and Asiatic deserts, we find the caravans still retaining the bands of musicians, and especially of high sounding cymbals, as the Scripture terms them, or gongs, for the same purpose. These songs of ascension were also used in their returns from captivity, for the same purpose, both of thankfulness and safety; and we find the bands of musicians especially enumerated in their return from Babylon. They were also used in ascending mount Zion, in their processions from Jerusalem itself to the temple. If the reader will have the goodness to read the psalms, entitled songs of

This was absolutely neces

degrees, with this explanation, he will find much light thrown on their literal sense.

But whilst this is the literal meaning of the title, the spiritual sense relates to the risen and ascending Saviour. Hence the promise of his bride, the church, being henceforth, since Christ is risen, as a fruitful vine, Ps. cxxvii.; the assurance, that the rod of the wicked shall, now death and hell are conquered, no longer rest on the lot of the righteous, &c. &c.

Very many of the psalms are entitled Maschil* of David, or to give instruction concerning the Beloved.

Others are entitled Michtam† of David, or graven (memorials) concerning the Beloved.

Many of them are addressed to the sons of Korah, or the sons of mourning; as calculated to give them consolation, and bind up their

* From W, SHAACAL, he was wise, with a formative mem. From on, CAATAM, to engrave. It alludes to the custom of inscribing, by engraving, on pillars or on rocks. Many of these written rocks are still to be seen.

Josephus too informs us, that in the courts and galleries of the temple of Herod, were abundance of pillars of the rarest marbles covered with inscriptions of holy things. As the temple of Herod was, no doubt, similar in plan to that of Solomon, it would appear not improbable that these psalms were intended for inscriptions on the pillars of the temple.

Literally baldness, a peculiar indication of mourning and humiliation among eastern nations.

wounds. For the Holy Spirit well knows, that it is the knowledge of Christ, and him crucified, which is best able to give to them that mourn in Zion, beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness.

Many others of the psalms are said, in our translation, to be on Shoshannim.* The translation of that word would be, On subjects of rejoicing, or exultation. All the psalms so entitled relate especially to scenes of deep distress and sufferings, and they are quoted in the New Testament as portraying the sufferings of Christ, the only sufferings which can cause joy or exultation to the church; for she, like St. Paul, may justly glory in the cross of Christ, by which the world is crucified to her, and she to the world.

Other psalms are entitled, for the sabbath, or day of rest; being, no doubt, used on that occasion in the temple service. But they have, undoubtedly, a very far superior signification as applied to our Lord, in that great sabbath which was his rest from his labour; and as applied to

† SHOSHANNIM, from ww, SASS, to exult or rejoice. Hence , sooss, a horse, or lively exulter; nɔnww, SUSANNA, lively and gracious; www, SHOSHAN, a tulip, or the exulting flower; scsa, the city of tulips, or the exulting city; alluding to its tulip gardens, and its being a metropolis.

the church, which he has purchased, when she ceases from her's, first, in this life, when, ceasing from reliance on her own works, she enters into the kingdom of grace; and, secondly, still more emphatically, when, laying down this body of sin and death, she shall enter into the final rest in glory, prepared for the people of God.

Others of the psalms bear the title of Jeduthun, or a confession of faith. They are not only a confession of Christ in the mouth of the church, but they must, in their primary sense, be considered as the words of that great Confessor, who witnessed a good confession before Pilate. They must be received as the words of Judah, or confessor, as the word Judah signifies, or the confession of that confessor, whom his brethren should confess or praise: whose hand should be on the neck of his enemies; and before whom all his father's children should willingly bow: of that Judah, who, when he stooped down, yet couched as a lion, about to destroy his enemies.

Many of the psalms, in our translation, bear no titles; because they are, in fact, continuations of preceding psalms, improperly severed from them.

Thus the hundred and third and the hundred and fourth are made to appear like two psalms, instead of being exhibited, as in truth

U